"Why?"

Mark 15:21-38

March 28, 1971, Passion Sunday
John M. Buchanan

In the collected wisdom of the Church over the centuries this Sunday, the
fifth in Lent, has been designated Passion Sunday, On this day throughout
history Christians have turned their attention to the meaning and purpose of
Christ's suffering. And by extension, the whole question of human suffering
comes automatically into sharp focus on this day.

Tho story of his crucifixion, so very common to all of us, still has
tremendous power. Regardless of the number of timés it is heard, there is
still a deep, abiding mystery - and - a compelling drama to it. In fact, the
best sermons on this occasion are simply a retelling. of the story: for it
speaks cloquently without commentary and explanation. nd I have always been
tempted to read it, call your attention to the visible symbol of that story
hanging in our sanctuary, and then sit down while we contemplate it together
for twenty minutes or s0. :

dnd yet, the cross, the crvde instrument of execution on which Jesus
Christ died, has been adopted by western civilization as a symbol of many
things: hospitals, jewelery, to name a few, Churehes used to be constructed
in the form of the cross, and in those churches one can find large crosses and
small, beautiful crosses, ornate burnished brass cross, polished mahogany
crosses. Needless to say, howevor, the cross of Christ was not beautiful.

It was constructed of rough hewn lumber, with no thought for its aesthetic
appeal. It was built to support the weight of an adult male while he hung on
it and diced. In the eyes and minds of first century Jews it was a symbol of
horror and humiliation and shame. Cicero observed that crucifixion was the
most horrible death known to the Romans and that it was never inflicted on a
Roman citizen. I+ was an intentionally brutal way of execution, reserved for
the worst kinds of criminals, done in such a conspicuous manner as to invite

publio participation by way of jecring and even stoning. Having seen a

crucifixion one might have second thoughts about running awry of Roman law,

It is necessary, I believe, to confront the unpleasant reality of the
crucifixion: to get beyond our decorative and ornate crosses to the historic
fact that one whom we know as Lord and Savior was executed on a cross as a
blasphemer, traitor and trouble maker. Then, it seems to me, the power of
the cross - the power of this story - regains its impact.

A story is told by John Sutherland Bonnell about a group of /merican
clergyman visiting Russia's greatest art gallery, The Hermitage, in Lennigrad.
"Preceeding thom was a contingent of workers and peasants conducted by a guide.
Since they would shortly sec a number of religious paintings, the guide explain-
ed to the group that the government treasured the works of art solely because
of their artistic merit, even though, as he said, religion is the opiate of
the people. Christ too, he said, favored the cxploiters.

Suddenly the aes came face to face with Rembrandt's famous painting
"Descent from the Cross", Everyone stopped still before this masterpicce that
depicts Jesus body being lowered from the cross. The group stood in complete
silence as they gazed at the painting. One could almost read their thoughts.
If this man on the cross were an exploiter, why did these rulers of the people
wish to kill him? Wouldn't they have welcomed him to their number instead of
destroying him? Besides there is compassion on his face even in death,
Certainly he didn't look like an oppressor. His hands, too, are calloused
like ours. Why of course, for he was a carpenter, And what gain did he make
at the oxpense of the people? He has nothing at all but these poor bits of
clothing he wears, Above all else there is a Godlike expression on his facc,.’

A look of comprehension came into the eyes of the foremost workman and he
lifted his hand and pulled off his grimy cep. Instantly almost every other
head was bared. ‘They experienced the compelling power of the uplifted Lord
who sid, "And I, if T be lifted up from the earth, will draw all men unto
mest (John 12:32)" [P. 35-36 He Speaks from the Cross]

That's a little of what the Church has in mind in observing Passion Sunday:

( anh tmobetructed Look at the reality of whet happened: ind whonevie T take that oem
unobstructed view I find myself drawn to that forlorn cry that came from his
lips as death neared — "Why?" My God, my God, why have you forsaken me?" oe

To understand how he could have said that we mist understand the cxoru- ;
tiating agony he was experiencing. Pain means different things to different tS
people. We all have different thresholds of pain - and each of us responds to = =
it differently. Crucifixion was designed to hurt a man physically - over an i
extended period of time - as no other form of corporal punishment could. ind ae,
so, out of this wracking, tortuous hurt he could have asked "Why?" — even as 5 ee
we have asked.

But there was more to it than this, I believe. zs spoke last week of the
relationship between death and aloneness, and suggested that a child's quéstions {
about death are really pleas for love and affection and the assurance of saftey.

I suggested that when a child asks he needs an affirmation of your prosencc,
more than academic information. I think the forlorn question of Jesus eame, in
part, from his aloneness; his sense of abandonment. Most men fear dying more
than death itself, We know that dying is easier when friends and loved oncs
are near, Well Jesus was alone. His friends had deserted him; one had
betrayed him, another denied knowing him, and the rest had fled. The loud
cheering crowd that had welcomed him on the first day of the week had been
reduced to those few euriosity seekers who loved a good crucifixion, and who
passed tho time of day hutling vindictive,humiliating insults at him. 650 I
sense that he felt as alone as any man ever has.

As tho hours dragged on and the relentless pain continued, and preathing
became labored because of the inevitable shoulder pegawuetend and consequent
collapse of the respitory system - his life must have passed before his acd
He noticed the soldicrs gambling for his poor garment, and he mst have

recalled a Psalm ho learned as a child. Number 22: "My God, my God, why hast

thou forsaken me? Why art thou so far from helping me, from the words of my

groaning? . » « » a company of evil doers encircle me; they have pierced my hands

and feet . . . they stare and gloat over me; they divide my garments among thom,

and for my raiment they cast lots."

And so, from the depths of lonely pain he cried out — not just his personal -

‘despair, but the ancient words of his suffering people: "Eloi, cloi, lama

Sabacthan" -—- "My God, my God, why hast thou forsaken mc." Let's not back

away from that: let's not explain that away. Jesus Christ our Lord felt totally
abandoned ~ totally alone — totally lost — and expressed it as a true and honket
Man.

His "why" sounds similar to the "why" we often ask in situations of pain
and suffering. When someone very dear to us dies, someone who wasn't nearly
finished living, we are very mch inclined to aim that same question to heaven.
Where irouble comes and comes again we are very much inclined to ask “why me?
What have I done to deserve this?” And in less dramatic, every day disappoint-
ments, when life loses its color and tomorrow doesn't seem worth living - all
of us are inclined to ask*'Why have you left me so alone?" It isn't alway; a
request for information; sometimes we'd like an answer, but mostly we like to
feel a presence = a support - a helping, loving friend to bear it with us.

There is, of course, no poverty of attempted answers 40 the question of
human suffering, The first one to which we are inclined to turn, and the one
offerod to us most froquontly is that suffering is a direc% consequence of
sin, Sometimes that's true. I believe there are unchanging principles built
into the nature of things, which when broken will result in suffering. In
terms of the laws of nature we have just begun to suffer for ignoring them
for centurics. The ecological ge we've suddenly discovered we're in is the
result of ycars of sin - and the bill for that one is not in yet; and when it
comes it will be big.

I believe wo aro suffering as a people, for the sin of slavery and racism

and oppression and bigotry. And that we and our children and their children 5

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will continue to suffer until we do the penance required by the seriousness of
our sin. I think we will suffer for years anh decades as a consequance of our
actions in South Bast Asia. When women and children are murdered and the act
is called preventative response, I nae @ Biblical question directed at each
one of us — "Is it nothing to all ye who pass by?", and I worry about the
suffering we will expereince because of it.

Suffering is the result of sin — but not always, and we get into deop
trouble when we attempt to make a universal principle out of that statement.
That's the whole point of the Book of Job. Suffering sometimes occurs without
and wrong having been donc.

dnother answer is that we learn and grow because of suffering. That, too,
is valid up to a point. If I stick a finger into a flame ~ I will suffer pain:
I will also learn a little bit about the danger of fire. Pain is the first
warning signal of trouble and without it wo wouldn't last very long. - But not
all pain and suffering produces growth.

Likewise some suffering has redemptive power. When a man suffers on
behalf of someone else, something redemptive and good’ sometimes happens. But
there is nothing redemptive about an automobile accident, or terminal cancer.

I think the only legitmate answer to the question of suffering is that
gomtimes there is no answer. Suffering often has no intrinsic meaning and
no dateationntity. Certainly it is only by tho strangost theological logic
that we can possibly conclude that God causes human suffering. ae

The Now Testament doesn't try' to explain it: in fact, the only substantial

treatment of human suffering in the Bible is the Book of Job, and that story

‘concludes that there is no rational explanation. But the Bible does offer a

presence: and the exceptionally good nows that whatever we are suffering wo
can be comforted by the fact that the one who is our Lord knows how that feels
too — because he's been there.

Jesus asked "why" and he didn't got an answer. So, I think it is

irresponsible to offer simple answers whenever we ask the question. He asked - —

i

but in the context of a deop faith in God, and that, I believe, is the help
we need in coping with whatever suffering we are called to bear.

He asked his ''why?" in the words of the 22nd Psalm. He knew the whole
Psalm. He knew that the mood changes half-way through to thanksgiving and
praise. He know that the Psalm asked a desparate question and then moved to
ringing, joyful affirmation ~ "Yea, to him shall all the proud of the carth bow
down. . . « Postcrity shall sexve him, men shall tell of the Lord to the coming
generation .« .« « of

Ee knew, also, the words which follow Psalm 22; “The Lord is my Shepherd,
I shall not want .. . even though I walk through the valley of the shadow of © TS
death, I fear no evil; for thou art with me." |

That is the only answer to human suffering: God is with us in it. That
is the only answer to his own question. Somehow, incredibly God was with him:
somehow God, himself, was deeply involved in that terrible suffering. Somchow,
God himself was there participating in that drama ~ compelling all men to come
near and sce and feel.

Why? How to explaim it? Again I'm very suspicious of casy answers. 4
great New Testament scholar put it this way; "Thousands of books have been
written to explain the mystery, and I suppose I have read hundreds of them.

My appreciation of the costly act itself has grown with the years, but I
cannot in all honesty say that I am mich closer to understanding so perilous
and costly a mystery." [J. B. PHillips, Ibid. p. 69]

Why? How to explain it? I don't know. I do know that in that act God's
love was supremcly revealed. I do know that because of that act I am forgiven :
and given new life and put right with God. Why? I don't know. What I do
know is that the death of Jesus Christ happened for you and for me. nd that

Better to reflect on that quictly - or pray about it - or shed a tear 33

2 thank thee dearest friona,
For this thy dying sorrow, thy pity without ond?
(0) male me thine forever; “A should 1 fainting eit

Lora, let me never, never,
Qutlive my love to thoo."
Lo Sacred Head, Now Hounded, ste a0

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